One can hardly think that the whole world is limited to the three Abrahamic religions. Recognizing the multiplicity of cultural and philosophical views on the creation of the world and the origin of man, it is essential to discuss the relation of one of the world’s religions, Catholicism, to other orientations. Since the leader of the Catholic Church of Christianity is the Pope, it is appropriate to turn to Nostra Aetate, which canonized Western Christianity’s view of world religions.
A close reading of Nostra Aetate reveals several exciting thoughts that unequivocally summarize the Catholic Church’s attitude toward Buddhism, Judaism, and Islam. For example, Nostra Aetate describes the general inconsistency but unconditional respect between Christianity and Islam: “…though they do not acknowledge Jesus as God, they revere Him as a prophet” (NA, 3). This thought, combined with the Holy Council’s call for mutual understanding and forgiveness, helps us understand the friendly intentions of canonical Catholicism toward Muslims. Regarding Buddhism, it also canonizes the recognition of the sanctity and value of the Buddha’s philosophies (NA, 1). Nostra Aetate describes the commonalities between Buddhism and Christianity in their endless attempts to find answers to questions that concern the human heart. Equally important is the summation of the Vatican Church’s canonical view of Judaism. The historicity of the conflicts between the two movements should be emphasized here, especially in light of the guilt of the Jewish people in the murder of Jesus. The sensitivity of the conflict is resolved by the position of Nostra Aetate, which not only reminds us that Jesus died voluntarily for human sins but also describes the call of Catholicism for the emergence of an understanding with Judaism. To put it another way, canonical Catholicism must emphasize its friendly intentions toward such a similar religious trend. As a result, Nostra Aetate summarizes Catholicism’s attitude toward non-Christian religions. The general thesis is a complete acceptance of the complexity of the relationship, but an attempt to establish friendly and mutually understanding ties with all of the world’s religions.
Reference
Nostra aetate. (1965). Vatican.